My Religion

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(1828 - 1910) ~ Father of Christian Anarchism : In 1861, during the second of his European tours, Tolstoy met with Proudhon, with whom he exchanged ideas. Inspired by the encounter, Tolstoy returned to Yasnaya Polyana to found thirteen schools that were the first attempt to implement a practical model of libertarian education. (From : Anarchy Archives.)
• "The Government and all those of the upper classes near the Government who live by other people's work, need some means of dominating the workers, and find this means in the control of the army. Defense against foreign enemies is only an excuse. The German Government frightens its subjects about the Russians and the French; the French Government, frightens its people about the Germans; the Russian Government frightens its people about the French and the Germans; and that is the way with all Governments. But neither Germans nor Russians nor Frenchmen desire to fight their neighbors or other people; but, living in peace, they dread war more than anything else in the world." (From : "Letter to a Non-Commissioned Officer," by Leo Tol....)
• "People who take part in Government, or work under its direction, may deceive themselves or their sympathizers by making a show of struggling; but those against whom they struggle (the Government) know quite well, by the strength of the resistance experienced, that these people are not really pulling, but are only pretending to." (From : "A Letter to Russian Liberals," by Leo Tolstoy, Au....)
• "...for no social system can be durable or stable, under which the majority does not enjoy equal rights but is kept in a servile position, and is bound by exceptional laws. Only when the laboring majority have the same rights as other citizens, and are freed from shameful disabilities, is a firm order of society possible." (From : "To the Czar and His Assistants," by Leo Tolstoy, ....)

Translator of Leo Tolstoy. (From :


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To one not familiar with the Russian language the accessible data relative to the external life of Leo Nikolaevich Tolstoi, the author of this book, are, to say the least, not voluminous. His name does not appear in that heterogeneous record of celebrities known as The Men of the Time, nor is it to be found in M. Vapereau's comprehensive Dictionnaire des Contemporains. And yet Count Leo Tolstoi is acknowledged by competent critics to be a man of extraordinary genius, who, certainly in one instance, has produced a masterpiece of literature which will continue to rank with the great artistic productions of this age. Perhaps it is enough for us to know that he was born on his father's estate in the Russian province of Tula, in the year 1828; that he received a good home education and studied the oriental languages at the University of Kasan; that he was for a time in the army, which he entered at the age of twenty-three as an officer of artill... (From :

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I have not always been possessed of the religious ideas set forth in this book. For thirty-five years of my life I was, in the proper acceptation of the word, a nihilist,—not a revolutionary socialist, but a man who believed in nothing. Five years ago faith came to me; I believed in the doctrine of Jesus, and my whole life underwent a sudden transformation. What I had once wished for I wished for no longer, and I began to desire what I had never desired before. What had once appeared to me right now became wrong, and the wrong of the past I beheld as right. My condition was like that of a man who goes forth upon some errand, and having traversed a portion of the road, decides that the matter is of no importance, and turns back. What was at first on his right hand is now on his left, and what was at his left hand is now on his right; instead of going away from his abode, he desires to get back to it as soon as possible. My life and my desires were completely... (From :

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I shall explain elsewhere, in two voluminous treatises, why I did not understand the doctrine of Jesus, and how at length it became clear to me. These works are a criticism of dogmatic theology and a new translation of the four Gospels, followed by a concordance. In these writings I seek methodically to disentangle everything that tends to conceal the truth from men; I translate the four Gospels anew, verse by verse, and I bring them together in a new concordance. The work has lasted for six years. Each year, each month, I discover new meanings which corroborate the fundamental idea; I correct the errors which have crept in, and I put the last touches to what I have already written. My life, whose final term is not far distant, will doubtless end before I have finished my work; but I am convinced that the work will be of great service; so I shall do all that I can to bring it to completion. I do not now concern myself with this outward work upon theolo... (From :

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When I apprehended clearly the words "Resist not evil," my conception of the doctrine of Jesus was entirely changed; and I was astounded, not that I had failed to understand it before, but that I had misunderstood it so strangely. I knew, as we all know, that the true significance of the doctrine of Jesus was comprised in the injunction to love one's neighbor. When we say, "Turn the other cheek," "Love your enemies," we express the very essence of Christianity. I knew all that from my childhood; but why had I failed to understand aright these simple words? Why had I always sought for some ulterior meaning? "Resist not evil" means, never resist, never oppose violence; or, in other words, never do anything contrary to the law of love. If any one takes advantage of this disposition and affronts you, bear the affront, and do not, above all, have recourse to violence. This Jesus said in words so clear and simple that it would be impossible... (From :

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We are wrong when we say that the Christian doctrine is concerned only with the salvation of the individual, and has nothing to do with questions of State. Such an assertion is simply a bold affirmation of an untruth, which, when we examine it seriously, falls of itself to the ground. It is well (so I said); I will resist not evil; I will turn the other cheek in private life; but hither comes the enemy, or here is an oppressed nation, and I am called upon to do my part in the struggle against evil, to go forth and kill. I must decide the question, to serve God or tohu, to go to war or not to go. Perhaps I am a peasant; I am appointed mayor of a village, a judge, a juryman; I am obliged to take the oath of office, to judge, to condemn. What ought I to do? Again I must choose between the divine law and the human law. Perhaps I am a monk living in a monastery; the neighboring peasants trespass upon our pasturage, and I am appointed to resist evil, to... (From :

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I now understood the words of Jesus: "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil." Jesus' meaning is: "You have thought that you were acting in a reasonable manner in defending yourself by violence against evil, in tearing out an eye for an eye, by fighting against evil with criminal tribunals, guardians of the peace, armies; but I say unto you, Renounce violence; have nothing to do with violence; do harm to no one, not even to your enemy." I understood now that in saying "Resist not evil," Jesus not only told us what would result from the observance of this rule, but established a new basis for society conformable to his doctrine and opposed to the social basis established by the law of Moses, by Roman law, and by the different codes in force to-day. He formulated a new law whose effect would be to deliver humanity from its self-inflicted woes. His declarati... (From :

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The true meaning of the doctrine of Jesus was revealed to me; everything confirmed its truth. But for a long time I could not accustom myself to the strange fact, that after the eighteen centuries during which the law of Jesus had been professed by millions of human beings, after the eighteen centuries during which thousands of men had consecrated their lives to the study of this law, I had discovered it for myself anew. But strange as it seemed, so it was. Jesus' law, "Resist not evil," was to me wholly new, something of which I had never had any conception before. I asked myself how this could be; I must certainly have had a false idea of the doctrine of Jesus to cause such a misunderstanding. And a false idea of it I unquestionably had. When I began to read the Gospel, I was not in the condition of one who, having heard nothing of the doctrine of Jesus, becomes acquainted with it for the first time; on the contrary, I had a preconceived theory a... (From :

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When I understood the law of Jesus as the law of Jesus, and not as the law of Jesus and of Moses, when I understood the commandment of this law which absolutely abrogated the law of Moses, then the Gospels, before to me so obscure, diffuse, and contradictory, blended into a harmonious whole, the substance of whose doctrine, until then incomprehensible, I found to be formulated in terms simple, clear, and accessible to every searcher after truth. Throughout the Gospels we are called upon to consider the commandments of Jesus and the necessity of practicing them. All the theologians discuss the commandments of Jesus; but what are these commandments? I did not know before. I thought that the commandment of Jesus was to love God, and one's neighbor as one's self. I did not see that this could not be a new commandment of Jesus, since it was given by them of old in Deuteronomy and Leviticus. The words:— "Whosoever therefor... (From :

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Why is it that men have not done as Jesus commanded them, and thus secured the greatest happiness within their reach, the happiness they have always longed for and still desire? The reply to this inquiry is always the same, although expressed in different ways. The doctrine of Jesus (we are told) is admirable, and it is true that if we practiced it, we should see the kingdom of God established upon earth; but to practice it is difficult, and consequently this doctrine is impracticable. The doctrine of Jesus, which teaches men how they should live, is admirable, is divine; it brings true happiness, but it is difficult to practice. We repeat this, and hear it repeated so many, many times, that we do not observe the contradiction contained in these words. It is natural to each human being to do what seems to him best. Any doctrine teaching men how they should live instructs them only as to what is best for each. If we show men what they have to do... (From :

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If it be admitted that the doctrine of Jesus is perfectly reasonable, and that it alone can give to men true happiness, what would be the condition of a single follower of that doctrine in the midst of a world that did not practice it at all? If all men would decide at the same time to obey, its practice would then be possible. But one man alone cannot act in defiance of the whole world; and so we hear continually this plea: "If, among men who do not practice the doctrine of Jesus, I alone obey it; if I give away all that I possess; if I turn the other cheek; if I refuse to take an oath or to go to war, I should find myself in profound isolation; if I did not die of hunger, I should be beaten; if I survived that, I should be cast into prison; I should be shot, and all the happiness of my life—my life itself—would be sacrificed in vain." This plea is founded upon the doctrine of quid pro quo, which is the basis of all arguments... (From :

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Let all the world practice the doctrine of Jesus, and the reign of God will come upon earth; if I alone practice it, I shall do what I can to better my own condition and the condition of those about me. There is no salvation aside from the fulfillment of the doctrine of Jesus. But who will give me the strength to practice it, to follow it without ceasing, and never to fail? "Lord, I believe; help thou mine unbelief." The disciples called upon Jesus to strengthen their faith. "When I would do good," says the apostle Paul, "evil is present with me." It is hard to work out one's salvation. A drowning man calls for aid. A rope is thrown to him, and he says: "Strengthen my belief that this rope will save me. I believe that the rope will save me; but help my unbelief." What is the meaning of this? If a man will not seize upon his only means of safety, it is plain that he does not understand his condition. How can a Christ... (From :

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We say, It is difficult to live according to the doctrine of Jesus! And why should it not be difficult, when by our organization of life we carefully hide from ourselves our true situation; when we endeavor to persuade ourselves that our situation is not at all what it is, but that it is something else? We call this faith, and regarding it as sacred, we endeavor by all possible means, by threats, by flattery, by falsehood, by stimulating the emotions, to attract men to its support. In this mad determination to believe what is contrary to sense and reason, we reach such a degree of aberration that we are ready to take as an indication of truth the very absurdity of the object in whose behalf we solicit the confidence of men. Are there not Christians who are ready to declare with enthusiasm "Credo quia absurdum," supposing that the absurd is the best medium for teaching men the truth? Not long ago a man of intelligence and great learning said to me that th... (From :

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The doctrine of Jesus is to bring the kingdom of God upon earth. The practice of this doctrine is not difficult; and not only so, its practice is a natural expression of the belief of all who recognize its truth. The doctrine of Jesus offers the only possible chance of salvation for those who would escape the perdition that threatens the personal life. The fulfillment of this doctrine not only will deliver men from the privations and sufferings of this life, but will put an end to nine-tenths of the suffering endured in behalf of the doctrine of the world. When I understood this I asked myself why I had never practiced a doctrine which would give me so much happiness and peace and joy; why, on the other hand, I always had practiced an entirely different doctrine, and thereby made myself wretched? Why? The reply was a simple one. Because I never had known the truth. The truth had been concealed from me. When the doctrine of Jesus was fi... (From :

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I believe in the doctrine of Jesus, and this is my religion:— I believe that nothing but the fulfillment of the doctrine of Jesus can give true happiness to men. I believe that the fulfillment of this doctrine is possible, easy, and pleasant. I believe that although none other follows this doctrine, and I alone am left to practice it, I cannot refuse to obey it, if I would save my life from the certainty of eternal loss; just as a man in a burning house if he find a door of safety, must go out, so I must avail myself of the way to salvation. I believe that my life according to the doctrine of the world has been a torment, and that a life according to the doctrine of Jesus can alone give me in this world the happiness for which I was destined by the Father of Life. I believe that this doctrine is essential to the welfare of humanity, will save me from the certainty of eternal loss, and will give me in this world the greatest possible sum of... (From :

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Abraham, 165. Adam, fall of, 118, 122. Age, consummation of, 139, 152. Amusements, harmful, 105; maintained by coercion, 106. Anger, the commandment against, 70 et seq.; destructive of happiness, 247; temptations to, 247. ἀνίστημι, meaning of, 146. Army, the Christophile, 15. Art has forsaken the Church, 224. auferstehn, meaning of, 146. Aurelius, Marcus, 126. Average man, the, and the problem of existence, 229. Belief, if true, always brings forth works, 160 et seq. Believers, and the problem of existence, 228. Berditchef, circus at, 135, 157. Bible, 17. Biblical references.—O. T.: Gen... (From :


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February 18, 2017 ; 7:33:00 PM (America/Los_Angeles) :
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